DOCSLIB.ORG

~Testxs CE NP~Z1a~Flepfl

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
~Testxs CE NP~Z1a~Flepfl JESUS OF NAZARETH ILLEGAL-TAX PROTESTER By Ned Netterville And Other Contributors ACCORDING TO THE GOSPEL OF LUKE JESUS FORBADE PAYING TAXES “Then the entire assembly rose as a body and brought Jesus before Pilate. They began to accuse him saying, ‘We found this man perverting our nation, forbidding us to pay taxes to the emperor.’”–Luke Ch. 23, ver. 1 ISBN: (pending future revisions) Full text available free of charge. Go to: www.jesus-on-taxes.com. VALUE:$18.00 USA / $18.00 CAN / £9.00 Net UK WHY READ JESUS OF NAZARETH, ILLEGAL-TAX PROTESTER? FOR A REFRESHING, INSIGHTFUL VIEW OF JESUS AS A MAN OF IMPECCABLE CHARACTER AND INTEGRITY Did Pontius Pilate execute Jesus for teaching his followers that taxes violate God’s commandment, “Thou shall not steal?” At the time Jesus was executed the number of his disciples was increasing daily as he worked miracles of healing among the people of Galilee and Judea. Tax collectors had abandoned their duties to follow him. Some of his disciples, endeavoring to live in accordance with the principles Jesus taught, may have begun resisting Caesar’s tax. The principles of righteous living Jesus preached and practiced precluded participating in Rome’s taxation scheme, whether as collector, taxpayer or beneficiary. Those principles endure. # # # # # In addition to being governor, Pontius Pilate was the Roman prefect or procurator of taxes for Judea, a position somewhat analogous to a District Director of the Internal Revenue Service here in the United States today. He obviously dare not tolerate anyone preaching anti-tax rhetoric within his jurisdiction, lest he lose his vaunted position and perhaps even lose his head. The pragmatic course of action was to crucify Jesus, which he did. Published by Ulster Press Clemmons, North Carolina www.jesus-on-taxes.com 34th Revised Version, March 17, 2008 Saint Patrick’s Day Special This work is hereby released into the Public Domain. To view a copy of the public domain dedication, visit: http://creativecommons.org/licenses/publicdomain/ Mailing address: Creative Commons 559 Nathan Abbott Way Stanford, CA 94305, USA. DEDICATED TO: Jesus of Nazareth, the original “illegal-tax protester” Doctor Bob and Bill, two old friends Mr. Florida, dedicated libertarian and Ned’s frequent bail bondsman Carl Watner, voluntaryist and a true inspiration Irwin Schiff, the Internal Revenue Service’s worst nightmare (Currently imprisoned by the IRS. Please pray for him) 1 TABLE OF CONTENTS NED’S INTRODUCTION ............................................................................. 3 PREFACE: EXEGESIS AND HERMENEUTICS ........................................ 6 CHAPTER 1: GUILTY! CRUCIFY THE TAX REBEL ............................... 13 CHAPTER 2: RENDER UNTO CAESAR ................................................. 27 CHAPTER 3: BLASPHEMY ...................................................................... 31 CHAPTER 4: THE CHARACTER OF JESUS .......................................... 38 CHAPTER 5: TAX COLLECTORS AND PROSTITUTES ........................ 45 CHAPTER 6: GOD’S LAW OR MAN’S LAW, PEACE OR WAR ............. 54 CHAPTER 7: JESUS CHRIST, ANARCHO-CAPITALIST ........................ 64 CHAPTER 8: THE INTERPRETERS’ GUILT ........................................... 75 CHAPTER 9: THE PETER AND PAUL PROBLEM .................................. 96 CHAPTER 10:SCHOLARS WHO SUPPORT OUR THESIS ................. 111 CHAPTER 11: SEPARATE CHRISTIANS FROM THE STATE ............. 122 CHAPTER 12: SLAVERY AND TAXATION ............................................ 133 CHAPTER 13: MALUM IN SE VERSUS MALUM PROHIBITUM ........... 140 CHAPTER 14: JESUS’ PRINCIPLES ..................................................... 144 NED’S ADDENDUM: ............................................................................... 147 BIBLIOGRAPHY ................................................................................... 155 2 NED’S INTRODUCTION I underwent a spiritual awakening of sorts back in 1982, which led me to read the Bible on a daily basis. On most days, I turn first to the Gospels, paying particular attention to the words Jesus spoke. I have also devoted 135 days to concentrated Gospel study while incarcerated in several jails for violating various man-made laws that impinge upon my God-given right to liberty. Because I took Jesus’ principles to jail with me, my days of incarcerations were joyful and productive. My purpose in focusing on the Gospels has been to know Jesus as best I can. Jesus spent his youth studying the Scriptures. So I read the Old Testament to gain insight into the mind of the most remarkable and influential man of all times. I read the Gospels and Acts of the Apostles, paying particular attention to the words and actions attributed to Jesus in an effort to know this unique son of God as best I can. I read the Epistles, Revelation, and other ancient works relevant to Jesus by various authors to learn what others thought of him and how they have understood him. To this exercise, I bring the wisdom, education and experience God has given me, plus, I hope, enough humility to recognize and admit when I am wrong. In the course of writing this essay, I have asked God for knowledge of His will for me and the wisdom, courage and power to carry it out. I have also solicited help from one and all who are willing and able to point out error, weakness or otherwise suggest improvements. Such generous assistance has been forthcoming and has improved the essay a hundred- fold in the course of numerous revisions, which are ongoing. I have received many benefits from studying the Gospels and trying to live by Jesus’ principles. For example, I don’t have health insurance, but as 3 a result of what I learned about God from Jesus, I don’t need it. I am remarkably healthy. I have no regular source of income, yet all my material needs are continuously met in a timely fashion on a daily basis. I have relatively few possessions, yet I am abundantly rich. I have foresworn the use of force in the conduct of my affairs, even in self-defense, yet I am invulnerable to harm from others in an often-violent world. I have no fear of going anywhere on earth or consorting with anyone if I have good cause to do so. As long as my motives are pure, God keeps me from all harm. I am a long way from sainthood, but I do have a vital, fruitful relationship with God. For these and many other benefits, I hold Jesus of Nazareth fundamentally responsible. I have also been the beneficiary of an important revelation about the character of Jesus. It did not arrive in a vision or a blinding flash. Rather it came through a gradually growing-until-unshakable conviction that I know something about Jesus many people should know, but do not. If more people knew where Jesus stood regarding taxes and the state, the world would be a better place. Of equal import, this insight serves to negate some absurd and demeaning allegations, which continue to be made concerning the character of Jesus by many scholarly commentators on the Bible. For these reasons, I am obliged to share what has been revealed to me by Jesus. This essay, therefore, is a duty. I (Ned Netterville) am not a Christian, but many of those who have contributed to improving this essay are. I personally do not profess any religion. However, I do have a profound faith in God, as I understand God. My faith and understanding of God are derived in large measure from the words and deeds of Jesus, which are credibly attributed to him, as well as 4 from personal experience. I have achieved benevolent results from trying, however haltingly, to adopt the principles Jesus preached and follow his example. My faith isn’t necessarily logical, except in the sense that it passes the ultimate test of logic, a test I learned from Jesus, to wit: Does it work? Does it bear good fruit? My faith in God and in the wisdom of Jesus works so well it has become imbedded in my psyche. That doesn’t mean my beliefs can’t change, rather it means my faith in God is steadfast. I may not be a Christian, but I am a disciple of Jesus. I don’t blame Jesus for any flaws in Christianity, and I am grateful to the many Christians who have kept the spirit of Jesus vibrant for over two millennia. I finished the original draft of this essay in 1997 and first published a version of it on the Internet in August of 2004. Since then the essay has been frequently and extensively revised with the help of many people. Thus, I no longer claim it as my own. With generous help from people who found the essay on the Internet and submitted comments and constructive criticism, pointing out weaknesses and errors, and with the invaluable assistance in every facet of its composition from the talented members of my writers’ group, the essay has vastly improved. Thanks to the help of others, I am now confident the essay fairly reflects the wisdom and character of Jesus. All remaining errors are my own. Nevertheless, I have gone through the essay from the end of this Introduction to the beginning of the Addendum, replacing the words “I” and “me” with “we” and “our” to acknowledge this as the work of a confederacy. 5 PREFACE: EXEGESIS AND HERMENEUTICS Exegesis is the science of textual interpretation, usually referring to the Bible. The specific techniques employed in the exegesis of Scripture are referred to as hermeneutics. Scholars who labor in the discipline are called exegetes, a title, which for lack of adequate alternatives, is used ad nauseam hereinafter. This preface was added in response to some early negative criticism. Two groups have been particularly vociferous. Christian fundamentalists don’t like it at all. Nor do some people whose bread is buttered with tax revenues, who may feel threatened or perhaps antagonized by the essay for impugning the morality of tax collectors and tax beneficiaries. Curiously, both groups usually fault the essay along the same line. They protest that we rely on passages from the Bible, particularly from the Gospels, to make certain points, while ignoring, dismissing or even disputing the validity of other passages that tend to refute our theses.
Load more

Recommended publications
  • Engagement Guidance on Corporate Tax Responsibility Why and How to Engage with Your Investee Companies
    ENGAGEMENT GUIDANCE ON CORPORATE TAX RESPONSIBILITY WHY AND HOW TO ENGAGE WITH YOUR INVESTEE COMPANIES An investor initiative in partnership with UNEP Finance Initiative and UN Global Compact THE SIX PRINCIPLES We will incorporate ESG issues into investment analysis and 1 decision-making processes. We will be active owners and incorporate ESG issues into our 2 ownership policies and practices. We will seek appropriate disclosure on ESG issues by 3 the entities in which we invest. We will promote acceptance and implementation of the Principles 4 within the investment industry. We will work together to enhance our effectiveness in 5 implementing the Principles. We will each report on our activities and progress towards 6 implementing the Principles. CREDITS & ACKNOWLEDGEMENTS Authors: Athanasia Karananou and Anastasia Guha, PRI Editor: Mark Kolmar, PRI Design: Alessandro Boaretto, PRI The PRI is grateful to the investor taskforce on corporate tax responsibility for their contributions to the guidance: ■ Harriet Parker, Investment Analyst, Alliance Trust Investments ■ Steven Bryce, Investment Analyst, Arisaig Partners (Asia) Pte Ltd ■ Francois Meloche, Extra Financial Risks Manager, Bâtirente ■ Adam Kanzer, Managing Director, Domini Social Investments LLC ■ Pauline Lejay, SRI Officer, ERAFP ■ Meryam Omi, Head of Sustainability, Legal & General Investment Management ■ Robert Wilson, Research Analyst, MFS Investment Management ■ Michelle de Cordova, Director, Corporate Engagement & Public Policy, NEI Investments ■ Rosa van den Beemt, ESG Analyst, NEI Investments ■ Kate Elliot, Ethical Researcher, Rathbone Brothers Plc ■ Matthias Müller, Senior SI Analyst, RobecoSAM ■ Rosl Veltmeijer, Head of Research, Triodos Investment Management We would like to warmly thank Sol Picciotto, Emeritus Professor, Lancaster University and Coordinator, BEPS Monitoring Group, and Katherine Ng, PRI, for their contribution to the guidance.
    [Show full text]
  • Civil Disobedience from a Biblical Perspective
    LIBERTY UNIVERISTY Submitted to Professor Fischer for the Journal of Statesmanship and Public Policy by Gabriel Z. Reed December 7th, 2020 Gabriel Z. Reed is an undergraduate student at Liberty University studying International Relations focusing on Strategic Intelligence, minoring in History. He intends to pursue a Master’s Degree in History at Liberty University. He served as a research assistant for the Family Foundation, and has a background in the ecclesiastical field. Introduction To say that civil disobedience is a complicated topic is to severely understate the topic. It is a subject matter that has derived many different and disparate opinions, points of view, and public policies. Specifically, within America today, we observe calls for civil disobedience from both sides of the political spectrum, over several divergent political ideals. These issues are, primarily, driven from both sides’ desire to provide protection and provision for the oppressed and those who cannot necessarily speak for themselves. The definition of who is necessarily oppressed and whom their oppressors are varies from person to person, regardless of political affiliation. At the present moment, the general consensus from either side of the fence appears to be that we are existing in an increasingly flawed system, and that there appears to be fewer and fewer ways to address it within the bounds of our current legal system. This has led both sides to take drastic measures increasingly outside the rule of law in order for their voices to be heard. For Judeo- Christians, this causes no small amount of conflict. What manner of steps should those of the mind to intervene for whatever issue they feel is pressing be capable of doing, within the moral framework of their own worldview? In this essay, these issues shall be examined, both with regards to our own American and Western history, and when it comes to Biblical viewpoints on such pressing matters.
    [Show full text]
  • Love Your Enemies
    By President Dallin H. Oaks First Counselor in the First Presidency said, Thou shalt love thy neighbour, and hate thine enemy. Love Your Enemies “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use Knowing that we are all children of God gives us a you, and persecute you” (Matthew 5:43–44).1 vision of the worth of others and the ability to rise For generations, Jews had been taught to hate their enemies, and they above prejudice. were then suffering under the domi- nation and cruelties of Roman occu- pation. Yet Jesus taught them, “Love your enemies” and “do good to them The Lord’s teachings are for eternity spilled over into political statements that . despitefully use you.” and for all of God’s children. In this and unkind references in our Church What revolutionary teachings for message I will give some exam- meetings. personal and political relationships! ples from the United States, but the In a democratic government we But that is still what our Savior com- principles I teach are applicable will always have differences over mands. In the Book of Mormon we everywhere. proposed candidates and policies. read, “For verily, verily I say unto you, We live in a time of anger and However, as followers of Christ we he that hath the spirit of contention hatred in political relationships and must forgo the anger and hatred with is not of me, but is of the devil, who policies.
    [Show full text]
  • Render Unto Caesar
    RENDER UNTO CAESAR Weekly transmission 44-2017 presents: Then went the Pharisees, and took counsel how they might entangle him in his talk... II Should we pay or shouldn't we? Permission to resist taxes ? III-IV Weekly Drawing by Théophile Bouchet: Jesus became indignant VI Rembrandt. The Tribute Money, original etching, 1634 1 Evocation de la vente du Cabinet Debois de 1844 3 Previous transmissions can be found at: www.plantureux.fr Matthew 22:15-22 — KJV [King James Version] 15. Then went the Pharisees, and took counsel how they might entangle him in his talk. 16. And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men. 17. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? 18. But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 19. Shew me the tribute money. And they brought unto him a penny. 20. And he saith unto them, Whose is this image and superscription? 21. They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's. 22. When they had heard these words, they marvelled, and left him, and went their way. The e-bulletins present articles as well as selections of books, albums, photographs and documents as they have been handed down to the actual owners by their creators and by amateurs from past generations.
    [Show full text]
  • THE LANGUAGE of TAX PROTESTS © Monica Haven, E.A
    THE LANGUAGE OF TAX PROTESTS © Monica Haven, E.A. 120704 Language and the Law Professor Peter Tiersma Loyola Law School Fall 2004 Monica Haven [email protected] Table of Contents I. INTRODUCTION..................................................................................... 1 A. The Purpose of Protest B. Philosophy of Protest C. Syllabus II. THE PRE-DETERMINED OUTCOME ................................................ 6 A. Tax Protesters Defined B. Judicial Response III. THE LANGUAGE OF PROTEST .......................................................... 8 A. Parsing The Code 1. “Individuals” Defined Statutory Definition Common Usage Trade Usage 2. “Income” Defined The Protester’s Misconstrued Precedent Quotes Taken Out Of Context The Burden Of Proof Is Improperly Shifted B. Common Defects IV. TAX SCAMS ........................................................................................... 19 V. JUDICIAL REASONING ...................................................................... 21 A. Historic Development B. Pre-empting Future Protests 1. Finding Support in Constitutional Construction 2. Applying the Plain Meaning Rule 3. Applicable Canons VI. JUDICIAL PREJUDICE ....................................................................... 30 A. Are Judges Passing The Buck? B. Are Judges Afraid? C. Protester Victories? 1. Retrials 2. Settlements 3. Criminal Convictions D. Victories Are Not Always What They Seem VII. CONCLUSION ....................................................................................... 36 i THE LANGUAGE
    [Show full text]
  • GGD-81-83 Illegal Tax Protesters Threaten System
    - ./ t REPORTBY THE Comptroller General OF THE UNITEDSTATES Illegal Tax Protesters Threaten Tax System The number of illegal tax protesters--persons who, according to IRS, advocate and/or use schemes to evade paying taxes--has increased significantly in recent years. Since they rep- resent a threat to our Nation’s voluntary tax system, IRS has taken some important counter measures, including the establishment of a high-priority Illegal Tax Protester Program and a program to prevent the filing of false Form W-4s, Employee’s Withholding Allow- ance Certificates. IRS has made some progress in detecting pro- testers and in deterring them through civil . , and criminal enforcement actions. However, it can further increase its effectiveness by in- vestigating protesters in a more timely manner and by making additional organizational and administrative changes. Also, the Congress can help by amending the summons provi- sions of the 1976 Ta Reform Act GGD-81-83 JULY 8.1981 COMPTROLLER GENERAL OF THE UNITED STATES WASHINGTON D.C. zo54a B-203682 The Honorable Benjamin S. Rosenthal Chairman, Subcommittee on Commerce, Consumer and Monetary Affairs Committee on Government Operations House of Representatives Dear Mr. Chairman: This report, in response to your request, discusses the nature and extent of.the illegal tax protest problem and the adequacy of the Internal Revenue Service's efforts to detect and deter illegal protesters. The report, which consists of the summary and comprehensive statements given in testimony before your subcommittee on June 10, 1981, makes several recommendations for improving IRS' efforts against illegal tax protesters. We did not obtain official comments from the Internal Rev- enue Service because of time limitations and because the Service had been asked to present its views at your subcommittee's hear- ing.
    [Show full text]
  • Thoughts from Render Unto Caesar Serving the Nation by Living Our Catholic Beliefs in the Political Life by Frank Caliva
    Thoughts from Render Unto Caesar Serving the Nation by Living Our Catholic Beliefs in the Political Life by Frank Caliva Discussions about politics and public life are often tricky, as many young people have strong opinions that reflect the deep political divisions in our country. Discussions can quickly turn emotional, and disagreements can move almost without warning from the abstract to the personal. Nevertheless, it is important for youth ministers to address our faith and public life, for at least two reasons. First, we live in the shadow of our nation’s capital, and political awareness is incredibly high among teens in the Diocese of Arlington. Second, and more importantly, this discussion is important because the act of participating in our own governance is not just a political right or a civic duty – it’s a moral responsibility.1 In 2008, during the hotly contested presidential election, the Most Rev. Charles J. Chaput, Archbishop of Denver, wrote a small but powerful book entitled, Render Unto Caesar. The book explores the complex relationship between our Catholic creed and our political beliefs. The idea that there is any relationship between faith and politics makes a lot of people, particularly in modern day America, very nervous. We have a long and proud tradition of religious freedom and tolerance in the United States, and this is a good thing. But in our concern about preventing one religion from dominating, perhaps we have gone to the other extreme, in which faith is entirely excluded from public life. Archbishop Chaput argues that this does not make a lot of sense if we take our faith seriously: People who take God seriously will not remain silent about their faith.
    [Show full text]
  • Excuses—What Works and What Doesn’T © Monica Haven 010405
    Excuses—what works and what doesn’t © Monica Haven 010405 Inez Morin complained, “It’s just a lot of paperwork.” Not surprisingly, the Tax Court did not rule favorably. Others contend that our system is based on voluntary compliance and conveniently overlook that “Congress gave the Secretary of Treasury the power to enforce the income tax laws through involuntary collection.” When their arguments fail, these recalcitrant taxpayers are dubbed as tax protesters. Monica Haven, E.A. will recount the often humorous and always creative arguments that have been litigated. I. The Philosophy of Protest Purpose: To lodge formal disapproval of public policies and persuade others to support the cause Tax protester seeks validation at the expense of society’s welfare To the extent that some people are dishonest or careless in their dealings with A. Tax Protest Defined the government, the majority is forced to Self-centered endeavor to evade tax liability carry a heavier tax burden. --John F. Kennedy Motivated by greed or anarchy Argued in bad faith The good faith defense encompasses a Based upon unsupportable positions misunderstanding of the law, not disagreement with the law. --Judge Meskill B. The Inevitable Outcome Judicial mandate to protect tax system for the support of government The government’s view of the budget is distorted because it includes Trust Funds (e.g. Social Security) and because the expenses of past military spending are not distinguished from nonmilitary spending These revised percentages do not include trust funds which are raised and spent separately from income taxes. The practice of combining trust and federal funds (the so-called “Unified Budget”) began in the 1960s during the Vietnam War and makes the human needs portion of the budget seem larger and the military portion smaller.
    [Show full text]
  • “WHAT WE ARE to RENDER to CAESAR and GOD” (Matthew 22:15-22)
    “WHAT WE ARE TO RENDER TO CAESAR AND GOD” (Matthew 22:15-22) The two subjects we’re told to avoid talking about is politics and religion. You can talk about the weather, you can talk about the grandkids, but stay away from politics and religion. We all know that talking about religion can stir up tension. You can be talking to someone about how the fishing is or the storm front that’s moving in, and things are breezy and light. But bring up God and suddenly the walls go up. How about politics? Right now, politics that may be even more divisive than religion, and arguing over politics is nothing new. In 1858 – just a few years before the Civil War – things got heated at a late-night session of congress where slavery and state’s rights were being debated. A Republican from Pennsylvania and a Democrat from South Carolina began insulting each other – imagine that – and soon they were shouting at each other, and then one of them threw a punch and a fist fight broke out right on the floor of the congress. 30 other congressmen left their seats and joined in on the fight before the sergeant-of-arms was able to break it up. Two years before that, a senator from South Carolina walked up to a fellow senator from Massachusetts on the senate floor and started beating him with a cane, and nearly killed him. Political tensions are nothing new, and many see parallels between our political divide today and that of the days leading up to the Civil War.
    [Show full text]
  • Introduction
    Introduction Introduction In this book I have gathered documents that show how war tax resistance devel- oped in the Society of Friends in America and how Quaker war tax resistance was seen by other Americans. These documents highlight the search for truth within the Society of Friends as well as the interest, concern, and occasional aggravation of those outside of the Society who found themselves trying to understand or nav- igate the Quaker point of view. Here, I’ll introduce some of the common themes found in these documents. The bounds to Quaker taxpaying were marked by two Biblical instructions in particular, found in Romans 13 and Acts 5. The first says: Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resists the power, resists the ordinance of God.... ye must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye tribute also... The second provides an exception to the rule: We ought to obey God rather than men. Much of the debate about Quaker war tax resistance, both inside the Society of Friends and with its critics, centered on how liberally this exception was to be interpreted. Does providing funds to help the government make war violate God’s commands in a way that triggers this exception, or are today’s higher powers no less deserving of tribute than was Cæsar in his day? A typical Quaker war tax resistance position went something like this: We must cheerfully pay taxes for the support of civil government even when that gov- ernment uses the tax money to fund a budget that includes military spending, but we must refuse to pay any tax that is levied expressly for the purpose of conduct- ing a war or supporting the military.
    [Show full text]
  • The Greatest Commandment Matthew 22: 34-46; Psalm 90: 1-6, 13-17; I Thes
    The Greatest Commandment Matthew 22: 34-46; Psalm 90: 1-6, 13-17; I Thes. 2: 1-8 It’s been a long campaign season. We should be used to incidents like this - people trying to trip up the opponent with trick questions. Well, we can’t even get away from it even in the bible – can we? But before we tackle today’s story, let’s once again take a step back. I have been following the lectionary the past number of messages and concentrating on gospel passages from Matthew. Mostly we have heard Jesus telling parables about the kingdom of heaven, the reign of God. We end up with lessons like: • The first shall be last and the last shall be first. • It is better to actually do the work than to have the right beliefs about the work. • The great banquet is prepared and all are invited. These parables and lessons are good news for many of those who are following Jesus, for the disciples and others in the large crowds that surround Jesus. But these are not comforting parables or visions for the Pharisees and Sadducees. Part of the time they don’t understand what Jesus is talking about. When they do understand, they don’t like what they hear. The establishment (in this case the religious leaders) is not big on being dissed in public. To save face the Pharisees and Sadducees try to get back at Jesus. We didn’t get to these readings, but you probably remember the stories. Earlier in Matthew 22, the Pharisees try out some trick questions on Jesus.
    [Show full text]
  • Of Risks and Remedies: Best Practices in Tax Rulings Transparency.” Leandra Lederman Indiana University Maurer School of Law
    FALL 2020 NEW YORK UNIVERSITY SCHOOL OF LAW “Of Risks and Remedies: Best Practices in Tax Rulings Transparency.” Leandra Lederman Indiana University Maurer School of Law September 29, 2020 Via Zoom Time: 2:00 – 3:50 p.m. EST Week 6 SCHEDULE FOR FALL 2020 NYU TAX POLICY COLLOQUIUM (All sessions meet online on Tuesdays, from 2:00 to 3:50 pm EST) 1. Tuesday, August 25 – Steven Dean, NYU Law School. “A Constitutional Moment in Cross-Border Taxation.” 2. Tuesday, September 1 – Clinton Wallace, University of South Carolina School of Law. “Democratic Justice in Tax Policymaking.” 3. Tuesday, September 8 – Natasha Sarin, University of Pennsylvania Law School. “Understanding the Revenue Potential of Tax Compliance Investments.” 4. Tuesday, September 15 – Adam Kern, Princeton Politics Department and NYU Law School. “Illusions of Justice in International Taxation.” 5. Tuesday, September 22 – Henrik Kleven, Princeton Economics Department. “The EITC and the Extensive Margin: A Reappraisal.” 6. Tuesday, September 29 – Leandra Lederman, Indiana University Maurer School of Law. “Of Risks and Remedies: Best Practices in Tax Rulings Transparency.” 7. Tuesday, October 6 – Daniel Shaviro, NYU Law School. “What Are Minimum Taxes, and Why Might One Favor or Disfavor Them?” 8. Tuesday, October 13 – Steve Rosenthal, Urban-Brookings Tax Policy Center. “Tax Implications of the Shifting Ownership of U.S. Stock.” 9. Tuesday, October 20 – Michelle Layser, University of Illinois College of Law. “How Place-Based Tax Incentives Can Reduce Economic Inequality.” 10. Tuesday, October 27 – Gabriel Zucman, University of California, Berkeley. “The Rise of Income and Wealth Inequality in America: Evidence from Distributional Macroeconomic Accounts.” 11.
    [Show full text]